Quraanic Exegesis, Dought&clear, - * Evil is part of the creation of Allaah and not attributing it to Allaah is part of proper verbal etiquette

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Here is the translation of the Ayahs: 4:78 - "Wherever you may be, death will overtake you even if you are in fortified towers. If a good happens to them, they say:'This is from Allah," but if an evil befalls them, they say:'This is from you(O Muhammad).' Say:'All are from Allah,' so what (is wrong with) these people that they do not seem to understand any word? " 4:79 - "Whatever reaches to you of good, is from Allah, but whatever befalls you of evil, is from yourself. Allah has sent you (Muhammad) for mankind as a messenger, and Allah is Sufficient as a Witness." Is evil from ourselves or from Allah. Non-Muslims view this as a contradiction in the Qur'an but we all know that the Qur'an is free from contradictions. Can you please explain this?.
Praise be to Allaah.
Understanding this aayah is easy for the one whom Allaah enables to understand it. It is one of the unambiguous aayahs in the clear Book of Allaah, and there is no contradiction in it, except in the minds of some of the haters, who are aided by their ignorance of Arabic and of the meanings of the Holy Qur’aan, so they think that the words of Allaah (interpretation of the meaning):“but whatever of evil befalls you, is from yourself” [al-Nisa’ 4:79]mean that calamities, which are referred to here as “evil”, are created by man himself. This is obvious ignorance which no one falls into but someone who has no knowledge of the Arabic language, or an Arabic-speaker who is misled and overwhelmed by his whims and desires. That is because the prepositionmin(from) here, in the phrasemin nafsika(“from yourself”), refers to the cause, i.e., it is because of you yourself, O man, because of your disobedience and your going against the command of Allaah, that calamities befall you, as Allaah says (interpretation of the meaning):“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much” [al-Shoora 42:30].
Al-Haafiz Ibn Katheer (may Allaah have mercy on him) says: The words“And if some good reaches them” [al-Nisa’ 4:78]mean: abundance and provision, of fruits, crops, children and the like. This is the meaning of the words of Ibn ‘Abbaas, Abu’l-‘Aaliyah and al-Saddi.
“they say, ‘This is from Allaah,’ but if some evil befalls them” [al-Nisa’ 4:78], i.e., drought, famine, lack of fruits and crops, or death of children, and so on – as Abu’l-‘Aaliyah and al-Saddi said.
“they say, ‘This is from you (O Muhammad صلى الله عليه وسلم)’”, i.e., because of you, and because of our following you and following your religion, as Allaah said concerning the people of Pharaoh (interpretation of the meaning):
“But whenever good came to them, they said: ‘Ours is this.’ And if evil afflicted them, they ascribed it to evil omens connected with Moosa (Moses) and those with him”
[al-A’raaf 7:131]
and as Allaah says (interpretation of the meaning):
“And among mankind is he who worships Allaah as it were upon the edge (i.e. in doubt): if good befalls him, he is content therewith; but if a trial befalls him he turns back on his face (i.e. reverts to disbelief after embracing Islam). He loses both this world and the Hereafter”
[al-Hajj 22:11]
“Say: ‘All things are from Allaah’” [al-Nisa’ 4:78], i.e., everything happens by the will and decree of Allaah, which applies to the righteous and evildoer, to the believer and disbeliever, alike. ‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas:“Say: ‘All things are from Allaah”i.e., both good and bad. Al-Hasan al-Basri said something similar.
Then Allaah said, addressing the Messenger (peace and blessings of Allaah be upon him), but the message is to mankind, that the answer to this question is:“Whatever of good reaches you, is from Allaah”, i.e., by the grace, bounty, kindness and mercy of Allaah.
“but whatever of evil befalls you, is from yourself”i.e., from you, and because of your own actions, as Allaah says elsewhere (interpretation of the meaning):“And whatever of misfortune befalls you, it is because of what your hands have earned. And He pardons much” [al-Shoora 42:30]. Al-Saddi, al-Hasan al-Basri, Ibn Jurayj and Ibn Zayd said:“is from yourself”means, because of your sins.
Qataadah said:“Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself”[means] it is a punishment, O son of Adam, for your sins. And he said: We are told that the Prophet of Allaah (peace and blessings of Allaah be upon him) used to say: “No man is scratched by a thorn, or stumbles, or has a twitching in a vein, except for a sin, and what Allaah forgives is greater.”
This which was narrated by Qataadah in a mursal report was narrated in a muttasil report [i.e., with a complete isnaad] inal-Saheeh: “By the One in Whose hand is my soul, no worry or grief or hardship befalls a believer, not even a thorn that pricks him, but Allaah will expiate some of his sins thereby.” End quote.Tafseer al-Qur’aan il ‘Azeem(2/361-363).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) says:
Allaah says (interpretation of the meaning):“Whatever of good reaches you, is from Allaah,” [al-Nisa’ 4:79], i.e., what reaches you of victory, provision and well being, comes from Allaah, a blessing that He has bestowed upon you; even if it is because of your good deeds, He is the One Who has guided you, helped you, made things easy for you, blessed you with faith and made it attractive to you, and has made disbelief, evil and sin hateful to you.
At the end of the saheeh hadeeth qudsi that was narrated by Abu Dharr from the Prophet (peace and blessings of Allaah be upon him), he tells us that his Lord, may He be blessed and exalted, said: “O My slaves, they are merely your actions which I am recording for you, then I will requite you for them. Whoever finds it to be good, let him praise Allaah, and whoever finds it to be otherwise, let him blame no one but himself.” According to the saheeh hadeeth: “The best prayer for forgiveness is to say: ‘Allaahumma anta rabbiy laa ilaaha illa anta, khalaqtani wa ana ‘abduka wa ana ‘ala ‘ahdika wa wa’dika ma astata’tu, a’oodhu bika min sharri ma sana’tu aboo’u laka bi ni’matika ‘alayya wa aboo’u laka bi dhanbi, faghfir li fa innahu laa yaghfir ul-dhunooba illa anta(O Allaah, You are my Lord and I am Your slave, You have created me and I am faithful to my covenant and my promise (to You) as much as I am able. I seek refuge with You from the evil of that which I have done. I acknowledge before You all the blessings You have bestowed upon me and I confess to You my sin. Forgive me for there is no one who forgives sin except You).’ Whoever says this during the day believing in it with certainty and dies that day before evening comes, will be one of the people of Paradise, and whoever says it at night believing in it with certainty and dies before morning comes will be one of the people of Paradise.”
Then Allaah says:“but whatever of evil befalls you”, such as humiliation, fear and defeat, such as what befell you on the day of Uhud,“is from yourself”, i.e., because of your sins and errors, even though that is already decreed and ordained for you, because the divine decree is not a justification for anyone, and will not be accepted by against Allaah, or by people. If it were permissible for anyone to refer to the divine decree to justify what he does of bad deeds, then no wrongdoer would be punished, no mushrik would be fought, no hadd punishment would be carried out, and no one would refrain from wronging anyone else. This would cause a great deal of mischief and corruption in both religious and worldly affairs, which is something that no one can dispute, whether on a rational basis or on a shar’i basis. End quote.
Majmoo’ al-Fataawa(8/113-114)
Al-‘Allaamah al-Sa’di (may Allaah have mercy on him) said:
Allaah tells us of those who do not know, who turn away from that which the Messengers brought, who are opposed to them: that if something good comes to them, i.e., abundance, a lot of wealth, many children, good health, they say:“This is from Allaah”, but if something bad comes to them, i.e., drought, famine, poverty, sickness, death of children and loved ones, they say:“This is from you (O Muhammad صلى الله عليه وسلم)”, i.e., because of what you have brought to us, O Muhammad; they regard the Messenger of Allaah (peace and blessings of Allaah be upon him) as a bad omen as others like them regarded the Messengers of Allaah as bad omens, as Allaah tells us that the people of Pharaoh said to Moosa:
“But whenever good came to them, they said: ‘Ours is this.’ And if evil afflicted them, they ascribed it to evil omens connected with Moosa (Moses) and those with him”
[al-A’raaf 7:131]
And the people of Saalih said:
“They said: ‘We augur ill omen from you and those with you’”
[al-Naml 27:47]
And the people mentioned in Soorat Yaa-Seen said to their Messengers:
“They (people) said: ‘For us, we see an evil omen from you; if you cease not, we will surely stone you…’”
[Yaa-Seen 36:18].
Just as the people of kufr think alike, so too their words and deeds are similar. This applies to everyone who attributes the occurrence of bad things or the loss of good things to what the Messengers brought or to part of it; that comes under this stern criticism.
Allaah says in response to them:“Say: ‘All things”, good and bad,“are from Allaah”, i.e., by His will and decree and creation.
Then Allaah says:“Whatever of good reaches you”, i.e., in your religious and worldly affairs,“is from Allaah”who is the One Who bestows them and makes it easy to attain them by facilitating their means.
“but whatever of evil befalls you”, in your religious and worldly affairs,“is from yourself”, i.e., because of your sins and what you have earned, and what Allaah forgives is greater.
Allaah has opened to His slaves the gates of His kindness and has bid them enter by His grace and bounty. He has told them that sins prevent His bounty, so if a person does them he should not blame anyone but himself, because he is the one who has prevented the grace and bounty of Allaah from reaching him.
End quote.Tafseer al-Kareem al-Rahmaan(p. 188).
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked:
Allaah says (interpretation of the meaning):“And if some good reaches them, they say, ‘This is from Allaah,’ but if some evil befalls them, they say, ‘This is from you (O Muhammad صلى الله عليه وسلم).’ Say: ‘All things are from Allaah’” [al-Nisa’ 4:78], then in the next verse He says (interpretation of the meaning):“Whatever of good reaches you, is from Allaah, but whatever of evil befalls you, is from yourself”. How can we reconcile between them?
He replied:
They may be reconciled by noting that the first verse refers to the decree of Allaah, i.e., it is from Allah; He is the one who decrees it. The second verse refers to the cause i.e., whatever of evil befalls you, you are the cause, and the One Who decrees evil and decrees the punishment for it is Allaah. End quote.
Liqaa’aat al-baab il-Maftooh(no. 15, question no. 15).
And Allaah knows best.

- PUBLISHERNajimudeeN M

Da'eef (weak) hadeeths, Dought & clear, - * Is it Sunnah to cover the head when going to the toilet?

mwb

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Is there any report in the Sunnah about it being obligatory to cover the head when going to the toilet, for women or men?
Praise be to Allah.
Firstly:
It was narrated by al-Bayhaqi in hisSunan(464) and Abu Nu‘aym inal-Hilyah(2/182) that ‘Aa’ishah said: When the Prophet (blessings and peace of Allah be upon him) went to the toilet, he would cover his head, and when he was intimate with his wife he would cover his head.
Its isnaad is da‘eef. See:ad-Da‘eefah(4192)
Al-Bayhaqi (465) narrated that Habeeb ibn Saalih said: When the Messenger of Allah (blessings and peace of Allah be upon him) went to the toilet, he would put on his shoes and cover his head.
This is mursal. It was classed as da‘eef by Shaykh al-Albaani inDa‘eef al-Jaami‘(4393).
There is no saheeh report from the Prophet (blessings and peace of Allah be upon him) about this topic at all.
Secondly:
It was proven that this was a practice of some of the early generation.
It was narrated from Ibn ‘Urwah, from his father, that Abu Bakr as-Siddeeq said, when he was addressing the people: O Muslims, feel shy before Allah, for by the One in Whose hand is my soul, I keep my head covered when I go to relieve myself in the open, out of shyness before my Lord.
Narrated by Ibn al-Mubaarak inaz-Zuhd(1/107); Ibn Abi Shaybah inal-Musannaf(1/105). Its isnaad is saheeh.
See:al-‘Ilalby ad-Daaraqutni (1/186)
Al-Bayhaqi (may Allah have mercy on him) said inas-Sunan(1/96):
With regard to covering the head when going to the toilet, there was a report narrated from Abu Bakr as-Siddeeq, and it is soundly narrated from him.
Ibn Abi Shaybah said (1/106): Ibn ‘Uyaynah told us, from Ibn Tawoos who said: My father instructed me, when I went to the toilet, to cover my head. I said: Why did he instruct you to do that? He said: I do not know.
Thirdly:
Some of the fuqaha’ are of the view that covering the head is part of good manners and is something recommended (mustahabb).
An-Nawawi (may Allah have mercy on him) said inal-Majmoo‘(2/93):
Imam al-Haramayn, al-Ghazaali, al-Baghawi and others said: It is recommended not to enter the toilet bare-headed. End quote.
Al-Mirdaawi (may Allah have mercy on him) said inal-Insaaf(1/97):
It is mustahabb to cover the head when going to the toilet. This was mentioned by a number of our companions. End quote.
It says inal-Mawsoo‘ah al-Fiqhiyyah(22/5):
It is recommended not to enter the toilet with the head uncovered, because of a report which says that when the Prophet (blessings and peace of Allah be upon him) entered the toilet, he would put on his shoes and cover his head. End quote.
Ibn ‘Uthaymeen (may Allah have mercy on him) was asked about the ruling on entering the bathroom with the head uncovered.
He replied:
There is nothing wrong with entering the bathroom with the head uncovered, but the fuqaha’ regarded it as mustahabb to cover the head when entering the toilet.
End quote fromMajmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen(11/68).
It may be said, and Allah knows best, that this comes under the heading of good manners and good conduct when relieving oneself in a place that is open, but not in places where one is screened, as in the case of toilets and washrooms nowadays.
Whatever the case:
The matter is as stated above: there is no saheeh hadith from the Prophet (blessings and peace of Allah be upon him). Those of the early generations who did that only did it because of a strong degree of modesty and self-concealment in this situation.
Something similar was narrated by Ibn Abi Shaybah (1/106) with a saheeh isnaad from Abu Moosa, who said: I do ghusl in a dark room, and I turn my back when I take off my clothes, out of shyness before my Lord.
If anyone does that, following the example of those among the early generations who did it, then it is good manners and praiseworthy, in sha Allah, so long as he keeps in mind the attitude mentioned above, namely great shyness before Allah, may He be glorified and exalted, and observing proper etiquette before Him.
But if a person does not do that, there is no blame on him and he is not doing anything makrooh, in sha Allah.
With regard to the view that it is obligatory to cover the head when going to the toilet, none of the Muslim scholars said that as far as we know.
For more information on the etiquette of relieving oneself.
And Allah knows best.

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*AS'SALAMU ALAIKUM (WR, WB)*
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Tuesday - Sep - 1 - 2015
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Thul-Qi'dah 16 -1436
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Da'eef (weak) hadeeths, Dought & clear, - * There is no hadeeth which says that having an easy pregnancy is a sign of special mercy from Allah

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im 8 months pregnant & Alhamdulillah my husband is very caring and humble towards me now. i have read hadiths that if a husband is pleasing and humble during pregnancy she will get much reward ...is it so?
Also i have read that Aisha R.A. said Allahs mercy will be more on a women by following 3 signs 1. her demand 2. her engagement 3. her pregnancy will be made easy...is it so?
But i am sleepless,restless, also due to sugar daily i have to inject insulins due to which i am also suffering from itches, severe leg pain, white discharge problem due to which after every compulsory prayer again i have to repeat wudoo for sunnath prayers ....now i am fed up and decided not to have any child hereafter...does it mean I am not good or i am not completely under Allahs mercy...
Praise be to Allah.
We have not found anything in the saheeh Sunnah or the reports from the Sahaabah and Taabi‘een to indicate that an easy pregnancy is one of the signs of special mercy from Allah, may He be exalted, to a woman. That is one of the matters of the unseen regarding which we must adhere to what is mentioned in the texts and reports, and not attribute any such thing to the Prophet (blessings and peace of Allah be upon him) unless we are certain of it and that it is saheeh. Allah, may He be glorified and exalted, says (interpretation of the meaning):
“And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. ones saying: "I have seen," while in fact he has not seen, or "I have heard," while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah)”
[al-Isra’ 17:36].
Moreover, the mercy of Allah, may He be exalted, may be in wellbeing, but it may also be in trials and tests, according to the knowledge and wisdom of Allah, may He be glorified and exalted. It was narrated from Muhammad ibn Khaalid, from his father, from his grandfather – who was a companion of the Messenger of Allah (blessings and peace of Allah be upon him) – that he said: I heard the Messenger of Allah (blessings and peace of Allah be upon him) say: “If a certain status has previously been decreed by Allah for a person, and he does not attain it by his deeds, Allah afflicts him in his body or wealth or children.”
Narrated by Abu Dawood inas-Sunan, no. 3090. Classed as saheeh by al-Albaani. This hadeeth indicates that if a woman is tested with difficulty and hardship in pregnancy, that may be a sign of Allah’s mercy towards the woman and of what she will have with Allah of reward and great status, especially if we remember the hadeeth of the Prophet (blessings and peace of Allah be upon him) in which he said: “There is no calamity that befalls a Muslim but he is expiated thereby, even a thorn that pricks him.”
Narrated by al-Bukhaari (5640) and Muslim (2572).
Thus it is clear that whoever wants to attain the mercy of Allah, may He be exalted, let him be patient at the time of calamity and let him be grateful at the time of blessing, for in that case he will be in a very good state and will not be distracted by thinking about what Allah, may He be exalted, intends by this calamity, for that is one of the matters of the unseen of which he has no knowledge, but by being grateful and showing patience, he will attain the mercy and good pleasure of Allah.
Sufyaan ath-Thawri (may Allah have mercy on him) said:
There is no one who understands Islam but he regards calamity as a blessing, and ease as a calamity.
End quote fromHilyat al-Awliya’(7/55).
One of the earlier generations said:
Be content with Allah in all that He does to you, for He does not withhold from you except in order to give you, and He does not put you through trials except in order to bring about your well-being, and He does not cause you to be sick except in order to heal you, and He does not cause you to die except in order to bring you back to life. So beware of failing to be content with Him even for a moment, lest you be deprived of mercy.
End quote fromMadaarij as-Saalikeen, 2/216
But if there is some symptom of illness that prevents you from having another child, that does not indicate that you are a bad woman or that you have been cast away from the mercy of Allah – Allah forbid. Rather that is a common occurrence and there is no blame on you.“and [Allah] has not laid upon you in religion any hardship”[al-Hajj 22:78]. But we also think that the difficulty and hardship that you are facing at present mean that this is not an appropriate time to take such a decision. How many women have thought in such situations the same as you are thinking now, but when Allah made the birth easy for her and she had rested for a while after that hardship, she once again began to long for pregnancy and childbirth, and to raise little ones. Perhaps if Allah makes the birth easy for you – in sha Allah – and you rest for a while after that, maybe Allah will help you with another pregnancy. But it is too early to make such a decision now.
And Allah knows best.

- PUBLISHERNajimudeeN M

Plural marriage and fair treatment of co-wives, Dought & clear, - * Does he have to tell his second wife that he is married?

I married a foreign woman after she became Muslim in a shar'i marriage
in accordance with the laws of Allah and the Sunnah of His Messenger,
and I concealed from her the fact that I was married before. Is my
marriage legitimate or do I have to tell her that I am married and
that she is the second wife? Please note that I concealed this matter
from her because the country in which we live does not allow plural
marriage.
Praise be to Allaah.
It is not obligatory for the husband to tell the second wife that he
is already married and this does not affect the validity of his
marriage to her. So long as the marriage contract fulfilled the
necessary requirements and conditions, then it is valid.
Shaykh Ibn Jibreen (may Allah preserve him) was asked: Is it essential
for the marriage to be valid that a man should inform the woman he
wants to marry that he is married to another one, if he is not asked
about that? Are there any consequences if he denies it if he is asked?
He replied: The man is not obliged to tell the woman or her family
that he is married if they do not ask him, but that cannot usually be
hidden because marriage is not usually done except after a period of
enquiring and asking about each of the two partners and verifying that
they are suitable. But it is not permissible to conceal any facts, and
if either party tells a lie and the other party acts on the basis of
it, then there is the option of cancelling it. If he says that he is
not married and is lying about that, then the woman has the option of
annulling the marriage. If they say that she was a virgin when she is
not, then he has the option of going ahead with the marriage or
cancelling it.

Plural marriage and fair treatment of co-wives, Dought & clear, - * If my husband takes a second wife, will I be rewarded?

What is the reward, "ajr", for the first wife having patience ,"sabr",
when her husband takes a second wife? Is there a special reward in
this case, or is it the same reward for all women who obey their
husbands and make their religious duties? If I would get to know about
a special reward, things would be easier to accept. Someone said that
the reward for this kind of woman was more than the reward for a
mu´min leaving for jihad. And since Hajj is the jihad of a woman,
accepting polygamy for the first wife is more than jihad. Is ther
daleel for this, or do you know about another reward?.
Praise be to Allaah.
Firstly:
We do not know of any saheeh evidence which refers to the reward
mentioned, but al-Tabaraani narrated from Ibn Mas'ood that the Prophet
(peace and blessings of Allaah be upon him) said: "Allaah has decreed
jealousy for women and jihad for men, so whoever bears that with
patience out of faith and in the hope of reward will have a reward
like that of a martyr." This hadeeth was classed as da'eef (weak) by
al-Albaani inDa'eef al-Jaami' al-Sagheer, no. 1626.
Secondly:
A woman's being patient in obeying her husband is one of the means of
entering Paradise, as it says in the hadeeth narrated by Ibn Hibbaan:
"If a woman offers her five daily prayers and fasts her month (i.e.,
Ramadaan) and guards her chastity and obeys her husband, it will be
said to her: 'Enter Paradise from whichever of the gates of Paradise
you wish.'" This hadeeth was classed as saheeh by al-Albaani inSaheeh
al-Jaami' al-Sagheer, no. 660.
Her patience in putting up with her husband's marrying a second wife
will bring a special reward over and above that, for several reasons:
1 – Her husband's marrying another wife is regarded as a test and
trial for her, and if she bears that with patience she will have the
reward for being patient in the face of a trial, as Allaah says
(interpretation of the meaning):
"Only those who are patient shall receive their reward in full,
without reckoning"
[al-Zumar 39:10]
According to the hadeeth: "No fatigue, nor disease, nor sorrow, nor
sadness, nor hurt, nor distress befalls a Muslim, not even a thorn
that pricks him, but Allaah will expiate his sins thereby."
Narrated by al-Bukhaari, 5642; Muslim, 2573, from the hadeeth of Abu
Sa'eed and Abu Hurayrah.
Al-Tirmidhi (2399) narrated from Abu Hurayrah that the Prophet (peace
and blessings of Allaah be upon him) said: "Trials will continue to
befall the believer, man or woman, concerning himself, his child and
his wealth, until he meets Allaah with no sin on him." Classed as
saheeh by al-Albaani inSaheeh al-Jaami', no. 5815.
2 – If a woman accepts that and treats her husband and the other wife
well, she will have the reward of al-muhsineen. Allaah says
(interpretation of the meaning):
"Verily, he who fears Allaah with obedience to Him (by abstaining from
sins and evil deeds, and by performing righteous good deeds), and is
patient, then surely, Allaah makes not the reward of the Muhsinoon
(good‑doers) to be lost"
[Yoosuf 12:90]
"Is there any reward for good other than good?"
[al-Rahmaan 55:60]
"And verily, Allaah is with the Muhsinoon (good-doers)"
[al-'Ankaboot 29:69]
3 – If she feels angry because of that, but she controls her anger –
and controlling one's tongue is part of controlling one's anger –
Allaah says (interpretation of the meaning):
"…who repress anger, and who pardon men; verily, Allaah loves
Al-Muhsinoon (the good‑doers)"
[Aal 'Imraan 3:134]
This reward is in addition to the woman's reward for obeying her
husband under ordinary circumstances.
A wise woman should accept whatever Allaah decrees for her, and she
should realize that her husband's marrying another woman is something
permissible, so she should not object to it. It may be that this
(second) marriage will make him more chaste and prevent him from doing
something haraam.
It is very unfortunate that some women object less to their husbands
doing haraam things than to their marrying another woman in a
permissible manner. This is a sign of their lack of reason and
religious commitment.
Women should follow the good example of the wives of the Prophet
(peace and blessings of Allaah be upon him) and his companions, who
were patient and sought reward even though many of them felt jealous.
If your husband goes ahead and takes a second wife then you have to be
patient and content and treat him well so that you can attain the
reward of the patient and the doers of good.
Note that this life is the life of trials and tests, and how quickly
it ends. So congratulations to the one who is patient in obeying
Allaah in this life until he attains eternal delight in the gardens of
Paradise.
And Allaah knows best.

Quraanic Exegesis, Dought&clear, - * Commentary on the verse in which Allaah says (interpretationof the meaning): “And most of them believe not in Allaah except that they attribute partners unto Him (i.e. they are Mushrikûn,i.e. polytheists”[Yoosuf 12:106]

Allaah, may He be exalted, says: "And most of them believe not in
Allaah except that they attribute partners unto Him (i.e. they are
Mushrikûn, i.e. polytheists" [Yoosuf 12:106]. What is the meaning of
this verse? What is meant by shirk in this verse?.
Praise be to Allaah.
The scholars, such as Ibn 'Abbaas and others, have explained its
meaning. What it means is that when the polytheists are asked who
created the heavens and earth, and who created them, they say Allaah,
yet despite this they worship idols and statues like al-Laat, al-'Uzza
and others, they seek help from them, and they make vows and offer
sacrifices to them. This belief of theirs isTawheed
al-Ruboobiyyah(belief in oneness of divine Lordship), but it is
invalidated and corrupted by their association of others with Allaah
(shirk) and does not avail them anything. Abu Jahl and his ilk
believed that Allaah was their Creator and Provider, and the Creator
of the heavens and the earth, but this did not avail them anything,
because they associated others with Allaah by worshipping idols and
statues. This is the meaning of the verse according to the scholars.
End quote

Quraanic Exegesis, Dought&clear, - * Commentary on the verse in which Allaah says (interpretation of the meaning): “But as for those who disbelieve, their Awliyaa’ (supporters and helpers) are Taaghoot (false deities and false leaders), they bring them out from light into darkness” [al-Baqarah 2:257]

Allaah says (interpretation of the meaning): "But as for those who
disbelieve, their Awliyaa' (supporters and helpers) are Taaghoot
(false deities and false leaders), they bring them out from light into
darkness" [al-Baqarah 2:257]. What is meant by light in this verse?.
Praise be to Allaah.
Allaah is the close friend of those who believe, and their support,
help, and guide. He brings them forth from darkness -- the darkness of
shirk, the darkness of sin and of innovation -- to the light of
Tawheed, truth and faith, i.e., by means of His Messengers, and by
means of His Books that He revealed. But the disbelievers of Quraysh
and the disbelievers among the children of Israel and others, their
supporters and helpers are the Taghoot or false deities and false
leaders. The Taghoot are the devils among mankind and the jinn. The
devils among mankind and the jinn are the helpers and supporters of
the disbelievers; they bring them forth from the light of Tawheed to
the darkness of shirk, ignorance, sin and innovation. So what is meant
by light in this verse is: Tawheed, faith and guidance, and darkness
means shirk, sin and innovation. We ask Allaah to keep us safe and
sound. End quote.
Majmoo' Fataawa Ibn Baaz, 24/209

Da'eef (weak) hadeeths, Dought & clear, - * Are these hadeeths saheeh?

I get e-mails that contain hadeeths from the Messenger of Allah
(blessings and peace of Allah be upon him), and I do not know how
sound these hadeeths are, which makes me worry about sending and
spreading these message, for fear that these hadeeths may be da'eef
(weak) or mawdoo' (fabricated), because of the seriousness of
spreading these kinds of hadeeths with the lies that they tell about
the Messenger (blessings and peace of Allah be upon him). I hope that
you can tell me the isnaads of these hadeeths and the reason for the
problem if they are da'eef, so that we can make sure to spread the
saheeh (sound) Prophetic Sunnah. These hadeeths are as follows:
~1~
"Whoever sends blessings upon me one thousand times will not die until
he is given glad tidings of Paradise."
~2~
"Whoever sends blessings upon me one hundred times in a day, Allah
will meet one hundred needs of his, seventy of them in the Hereafter
and thirty of them in this world."
~3~
"Whoever sends blessings upon me ten times in the morning and ten
times in the evening, will have my intercession on the Day of
Resurrection."
~4~
"Whoever sends blessings upon me once, Allah will send blessings upon
him tenfold and erase from him ten bad deeds, and will raise him ten
degrees in status."
~5~
"There is no one who sends blessings upon me but Allah will return my
soul to me so that I can greet him with salaam."
~6~
"The closest of people to me on the Day of Resurrection will be those
who sent the most blessings upon me."
~7~
"There will come a time when my ummah loves five things and forgets
five things. They will love this world and will forget the hereafter;
they will love wealth and forget the reckoning; they will love created
beings and forget the Creator; they will love palaces and forget the
grave; they will love sin and forget repentance. When that happens,
Allah will test them with rises in prices, epidemics, sudden death and
unjust rulers."
~8~
"Whoever commits zina, zina will be committed with his wife."
~9~
"If I were to tell anyone to prostrate to anyone, I would tell the
wife to prostrate to her husband."
~10~
"Whoever says 'There is no god but Allah, the Majestic, the Compeller;
there is no God but Allah, the One, the Subjugator; there is no God
but Allah, the Most Noble and Generous, the Concealer; there is no God
but Allah, the Magnificent, the High Exalted. There is no God but
Allah alone with no partner or associate, one God, Lord and Witness,
the Self-Sufficient Master, and we submit to him in Islam. There is no
God but Allah alone with no partner or associate, one God, Lord and
Witness, the Self-Sufficient Master, and we worship Him. There is no
God but Allah alone with no partner or associate, one God, Lord and
Witness, the Self-Sufficient Master, and we are patient for His sake.
There is no God but Allah, Muhammad is the Messenger of Allah. O
Allah, to You I delegate my affairs and in You I put my trust, O Most
Merciful of those who show mercy' – whoever recites this du'aa' at any
time, it will be as if he performed Hajj 360 times, and completed
reading of the Qur'an 360 times, and manumitted 360 slaves, and gave
360 dinars in charity, and relieved the distress of 360 people. As
soon as the Messenger (blessings and peace of Allah be upon him) said
it, Jibreel (peace be upon him) came down and said: O Messenger of
Allah, anyone among the slaves of Allah, may He be glorified and
exalted, or any member of your ummah, O Muhammad, if he says this,
even if it is only once in his lifetime, by My sanctity and My Majesty
I will give him seven things: I will relieve him of poverty, I will
keep him safe from the questioning of Munkar and Nakeer, I will cause
him to pass over the Siraat, I will protect him from sudden death, I
will prevent him from entering Hell, I will protect him from the
squeezing in the grave, and I will protect him against the wrath of an
unjust and unfair ruler."
Praise be to Allah.
We can answer the question about how sound these hadeeths are as follows:.
~1~
"Whoever sends blessings upon me one thousand times, will not die
until he is given glad tidings of Paradise."
This hadeeth was narrated by Abu ash-Shaykh al-Asbahaani, as it was
attributed to him by as-Sakhkhaawi inal-Qawl al-Badee'(95), and he
ruled that it was odd. He also quoted from al-Haafiz Ibn Hajar the
ruling that it is odd.
Shaykh al-Albaani (may Allah have mercy on him) mentioned a similar
report which said, "Whoever sends blessings upon me on Friday one
thousand times will not die until he sees his place in Paradise." He
(may Allah mercy on him) said that it is da'eef jiddan (very weak). It
was also narrated by Ibn Sam'oon inal-Amaali(1/172) from Muhammad ibn
'Abd al-'Azeez ad-Daynoori: Qurrah ibn Habeeb al-Qushayri told us:
al-Hakam ibn 'Atiyyah told us, from Thaabit, from Anas ibn Maalik – in
a marfoo' report (i.e., attributed to the Prophet (blessings and peace
of Allah be upon him).
With the same isnaad it was mentioned by Ibn Shaheen inat-Targheeb wa
at-Tarheeb(Q 2/261), and was attributed to him by al-Mundhiri (2/281),
who pointed out that it is da'eef (weak).
I – i.e., Shaykh al-Albaani – say: The problem with it is al-Hakam ibn
'Atiyyah, who is da'eef, as it says inat-Taqreeb, and ad-Daynoori is
worse than him. Adh-Dhahabi said: He is not trustworthy, he narrated
extremely odd reports.
But it was narrated by al-Asbahaani in hisTargheeb(p. 234 – Islamic
University copy??) via Muhammad ibn 'Abdullah ibn Muhammad ibn Sinaan
al-Qazzaaz al-Basri: Qurrah ibn Habeeb told us…
I do not know who Muhammad ibn 'Abdullah ibn Muhammad is, but it was
originally narrated from Muhammad ibn Sinaan, and Muhammad ibn SInaan
al-Qazzaaz al-Basri is known, and he is da'eef. And Allah knows best.
As-Sakhkhaawi said inal-Qawl al-Badee'(p. 95): It was narrated by Ibn
Shaheen in hisTargheeband elsewhere; by Ibn Bashkawaal via his isnaad;
and by Ibn Sam'oon in hisAmaali. It was also narrated by ad-Daylami
via Abu ash-Shaykh al-Haafiz. It was mentioned by ad-Diya'
inal-Mukhtaarah, and he said: I do not know it from the hadeeth of
al-Hakam ibn 'Atiyyah. Ad-Daaraqutni said: He narrated hadeeths from
Thaabit. Ahmad said: There is nothing wrong with him, except that Abu
Dawood at-Tayaalisi narrated munkar (odd) hadeeths from him. He said:
And it was narrated from Yahya ibn Ma'een that he said: He is
trustworthy.
I – i.e., as-Sakhkhaawi – say: it was narrated by people other than
al-Hakam. It was narrated by Abu ash-Shaykh via Haatim ibn Maymoon
from Thaabit, with the wording "… He will not die until he is given
glad tidings of Paradise."
To sum up: it is a munkar (odd) hadeeth, as was stated by our shaykh –
i.e., al-Haafiz Ibn Hajar al-'Asqallaani (may Allah have mercy on
him). Elsewhere he – i.e., as-Sakhkhaawi – said (145): It was narrated
by Ibn Shaheen with a da'eef isnaad. End quote.
Quoted from Shaykh al-Albaani (may Allah have mercy on him)
fromas-Silsilah ad-Da'eefah(no. 5110).
See: commentary onJala' al-Afhaamby Ibn al-Qayyim (p. 61, 64), Majma'
al-Fiqh al-Islami edition, Jeddah;Majmoo' Fataawa Ibn
Baaz(26/343);al-Liqa' ash-Shahri(no. 27, question no. 6).
~2~
"Whoever sends blessings upon me one hundred times in a day, Allah
will meet one hundred needs of his, seventy of them in the Hereafter
and thirty of them in this world."
This hadeeth was narrated from two of the Sahaabah (may Allah be
pleased with them):
1. It was narrated from Anas ibn Maalik (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) said:
"The closest of you to me on the Date of Resurrection in any place
will be those who sent the most blessings upon me in this world.
Whoever sends blessings upon me on the day of Friday and the night of
Friday one hundred times, Allah will meet one hundred needs of his,
seventy of his needs in the Hereafter and thirty of his needs in this
world. Then Allah will appoint an angel with (these blessings) who
will place them in my grave as one of you brings a gift. He will tell
me who sends blessings upon me, his name, his lineage and his tribe,
and I shall record it with me on a white sheet."
Narrated by Ibn Mandah inal-Fawaa'id(p. 82); al-Bayhaqi inShu'ab
al-Eemaan(3/111); inHayaat al-Anbiya'(29) via al-Bayhaqi; Ibn 'Asaakir
inTareekh Dimashq(54/301) – he attributed it to as-Suyooti
inal-Haawi(2/140) and to al-Asbahaani inat-Targheeb.
They narrated it via Hikaamah bint 'Uthmaan ibn Dinar, from her father
'Uthmaan ibn Dinar, from his brother Maalik ibn Dinar, from Anas ibn
Maalik (may Allah be pleased with him).
However we should point out that the isnaad of al-Bayhaqi
inash-Shu'abomits both 'Uthmaan ibn Dinaar and his brother Maalik ibn
Dinar, who are both mentioned in his [al-Bayhaqi's]Hayaat
al-Anbiya'and by Ibn 'Asaakir from al-Bayhaqi, so the correct view is
that they are part of the isnaad.
It says inLisaan al-Meezaan(4/140):
'Uthmaan ibn Dinar, the brother of Maalik ibn Dinar al-Basri and the
father of Hikaamah, is nothing, and the report is obviously false. End
quote.
He was mentioned by Ibn Hibbaan inath-Thiqaat. He said: He narrates
from his brother, and his daughter Hikaamah narrates from him, and she
is nothing. I – i.e., al-Haafiz Ibn Hajar – say: this version is that
of al-'Uqayli, from whom his daughter narrated false hadeeths for
which there is no basis. End quote.
2. It was narrated from Jaabir ibn 'Abdullah (may Allah be pleased
with him) that the Prophet (blessings and peace of Allah be upon him)
said:
"Wheoever sends blessings upon me one hundred times when he prays
Fajr, before he speaks, Allah will meet one hundred needs of his. He
will hasten thirty of them (in this world) and will delay seventy (for
the Hereafter). And the same is true with regard to Maghrib prayer."
As-Sakhkhaawi (may Allah have mercy on him) said:
It was narrated by Ahmad ibn Moosa al-Haafiz with a da'eef isnaad. End quote.
Al-Qawl al-Badee' (p. 169).
In Jam' al-Jawaami', as-Suyooti attributed it to Ibn an-Najjaar
Muhammad ibn Mahmoud ibn Hasan ibn Hibbatullah (d. 643 AH), the author
ofTareekh Baghdad. InDaa'i al-Falaah(no. 92), he attributed it to
al-Mustaghfiri. But we have not found its isnaad with either of them;
rather we found the isnaad of al-Haafiz Ahmad ibn Moosa. It was quoted
by Ibn al-Qayyim (may Allah have mercy on him) inJala' al-Afhaam(p.
507), where he said: Ahmad ibn Moosa al-Haafiz said: 'Abd ar-Raheem
ibn Muhammad ibn Muslim told us: 'Abdullah ibn Ahmad ibn Muhammad ibn
Usayd told us: Ismaa'eel ibn Yazeed told us: Ibraaheem ibn al-Ash'ath
al-Khurasaani told us: 'Abdullah ibn Sinaan ibn 'Uqbah ibn Abu
'Aa'ishah al-Madani told us, from Abu Sahl ibn Maalik, from Jaabir ibn
'Abdullah (may Allah be pleased with him).
This is a da'eef isnaad. It includes Ibraaheem ibn al-Ash'ath, whose
hadeeth are odd.
Lisaan al-Mizaan(1/321).
It has another isnaad from Jaabir:
Ibn al-Qayyim (may Allah have mercy on him) said:
Ibn Mandah al-Haafiz said: 'Abd as-Samad al-'Aasimi told us: Ibraaheem
ibn Ahmad al-Mustamilli told us: Muhammad ibn Darstawayh told us: Sahl
ibn Matawayh told us: Muhammad ibn 'Ubayd told us: 'Abbaas ibn Bakkaar
told us; Abu Bakr al-Hudhali told us: Muhammad ibn al-Munkadir told
us, from Jaabir (may Allah be pleased with him) who said: The
Messenger of Allah (blessings and peace of Allah be upon him) said:
"Whoever sends blessings upon me one hundred times every day, Allah
will meet one hundred needs of his, seventy of them in the Hereafter
and thirty of them in this world." Al-Haafiz Abu Moosa al-Madeeni
said: This is a hasan hadeeth. End quote.
Jala' al-Afhaam(p. 509)
The correct view is that this is a munkar (odd) isnaad, because of Abu
Bakr al-Hudhali al-Basri. An-Nasaa'i said: His hadeeth is to be
rejected. 'Ali ibn al-Madeeni said: He is da'eef; he is nothing. The
scholars are unanimously agreed that he is to be classed as da'eef.
See:Tahdheeb at-Tahdheeb(12/46).
To sum up: the hadeeth is munkar (odd) and cannot be proven to be the
words of the Prophet (blessings and peace of Allah be upon him),
either from the hadeeth (attributed to) Anas or the hadeeth
(attributed to) Jaabir.
Shaykh Ibn Baaz (may Allah have mercy on him) said:
with regard to the hadeeth "Whoever sends blessings upon me one
hundred times every day, Allah will meet one hundred needs of his,
seventy of them in the Hereafter and thirty of them in this world", we
do not know of any basis for it; rather it is one of the lies of the
liars.
Majmoo' Fataawa Ibn Baaz(8/314)
~3~
"Whoever sends blessings upon me ten times in the morning and ten
times in the evening, will have my intercession on the Day of
Resurrection."
This hadeeth is narrated from the great Sahaabi Abu ad-Darda' (may
Allah be pleased with him), that the Prophet (blessings and peace of
Allah be upon him) said: "Whoever sends blessings upon me ten times in
the morning and ten times in the evening, will have my intercession on
the Day of Resurrection."
This was narrated by at-Tabaraani, as it was attributed to him by the
scholars who narrated this hadeeth, but we did not find it in the
printed editions of the books of at-Tabaraani. It was also narrated by
Ibn Abi 'Aasim inas-Salaah 'ala an-Nabi(sall- Allahu 'alayhi wa
sallim), (p. 48, no. 61).
InMajma' az-Zawaa'id(10/163), al-Haythami attributed this hadeeth to
at-Tabaraani. He said: It was narrated by at-Tabaraani with two
isnaads; one of the isnaads is jayyid and its men are thiqaat
(trustworthy).
In his bookJala' al-Afhaam(p. 63), Ibn al-Qayyim (may Allah have mercy
on him) narrated at-Taraani's isnaad for this hadeeth, that he said:
Muhammad ibn 'Ali ibn Habeeb at-Taraa'ifi ar-Raqqi told us: Muhammad
ibn 'Ali ibn Maymoon told us: Sulaymaan ibn 'Abdullah ar-Raqqi told
us: Baqiyyah ibn al-Waleed told us, from Ibraaheem ibn Muhammad ibn
Ziyaad who said: I heard Khaalid ibn Mi'daan narrate it from Abu
ad-Darda'.
This isnaad has several problems, including the following:
1. Khaalid ibn Mi'daan did not hear from Abu ad-Darda'. SeeJaami'
at-Tahseel(p. 171).
2. Ibraaheem ibn Muhammad ibn Ziyaad al-Alhaani. His biography is
given inat-Tareekh al-Kabeerby al-Bukhaari (1/323) and inal-Jarh wa
at-Ta'deelby Ibn Abi Haatim (2/127), but nothing is said about his
status as a narrator of hadeeth.
3. Baqiyyah ibn al-Waleed is mudallis (i.e., he used vague words
in order to give a wrong impression) and he did not state clearly that
he heard the hadeeth.
4. Sulaymaan ibn 'Abdullah ar-Raqqi: Ibn Ma'een said concerning
him: He is nothing.Lisaan al-Mizaan(3/96).
Hence he was classed as da'eef by al-Haafiz al-'Iraaqi inTakhreej
al-Ihya'(1/441), as-Sakhkhaawi inal-Qawl al-Badee'(179), al-Albaani
inas-Silsilah ad-Da'eefah(no. 5788) and Shaykh Muqbil al-Waadi'i
inash-Shifaa'ah(p. 270).
There are many saheeh hadeeth which speak of the virtues of sending
blessings upon the Prophet (blessings and peace of Allah be upon him),
and there is no need for reports such as this da'eef hadeeth.
Similarly, the intercession of the Prophet (blessings and peace of
Allah be upon him) may be attained by many righteous deeds that are
mentioned in the saheeh Sunnah.
It was narrated from Jaabir ibn 'Abdullah that the Messenger of Allah
(blessings and peace of Allah be upon him) said: "Whoever says when he
hears the call to prayer, 'Allaahummah Rabba haadhihi'l-da'wat
il-taammah wa'l-salaat il-qaa'imah, aati Muhammadan al-waseelata
wa'l-fadeelah, wab'athhu maqaaman mahmoodan alladhi wa'adtahu(O
Allaah, Lord of this perfect Call and the Prayer to be offered, grant
Muhammad the privilege and also the eminence, and resurrect him to the
praised position that You have promised), will be granted my
intercession on the Day of Resurrection."
Narrated by al-Bukhaari (614).
See also the answer to question no. 130213
~4~
"Whoever sends blessings upon me once, Allah will send blessings upon
him tenfold and erase from him ten bad deeds, and will raise him ten
degrees in status."
It was narrated from Anas ibn Maalik (may Allah be pleased with him)
that the Prophet (blessings and peace of Allah be upon him) said:
"Whoever sends blessings upon me once, Allah will send blessings upon
him tenfold and ten bad deeds of his will be erasd, and he will be
raised ten degrees in status."
Narrated by an-Nasaa'i (1297); classed as saheeh by al-Albaani
inSaheeh an-Nasaa'i.
~5~
"There is no one who sends blessings upon me but Allah will return my
soul to me so that I can greet him with salaam."
It was narrated from Abu Hurayrah (may Allah be pleased with him) that
the Messenger of Allah (blessings and peace of Allah be upon him)
said:
"There is no one who sends blessings upon me but Allah will return my
soul to me so that I may return his greeting."
Narrated by Ahmad (16/477 – ar-Risaalah edition); Abu Dawood (2041).
Classed as saheeh by an-Nawawi inal-Adhkaar(154) and Ibn Taymiyah
inIqtida' as-Siraat al-Mustaqeem(2/173), and others.
~6~
"The closest of people to me on the Day of Resurrection will be those
who sent the most blessings upon me."
It was narrated from 'Abdullah ibn Mas'ood (may Allah be pleased with
him) that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "The closest of people to me on the Day of Resurrection
will be those who sent the most blessings upon me."
Narrated by at-Tirmidhi (484). He said: This is a ghareeb hasan
hadeeth. It was classed as saheeh by Ibn Hibbaan, as was narrated from
him by al-Haafiz ibn Hajar inBuloogh al-Maraam(455). It was classed as
hasan by al-Haafiz ibn Hajar in Nataa'ij al-Afkaar (3/295). It was
also classed as hasan because of corroborating evidence by Shaykh
al-Albaani inSaheeh at-Targheeb(1668).
~7~
"There will come a time when my ummah loves five things and forgets
five things. They will love this world and will forget the hereafter;
they will love wealth and forget the reckoning; they will love created
beings and forget the Creator; they will love palaces and forget the
grave; they will love sin and forget repentance. When that happens,
Allah will test them with rises in prices, epidemics, sudden death and
unjust rulers."
We did not find this hadeeth in the books of Sunnah. It appears that
there is no basis for it. This is the verdict on it mentioned on the
website ad-Durar al-Saniyyah, on the following link: http://www.do
rar.net
~8~
"Whoever commits zina, zina will be committed with his wife."
These are not the words of the Prophet (blessings and peace of Allah
be upon him); rather this is a saying that is common among people, and
what it implies is not necessarily true. The wife of the zaani
(adulterer) may be good and righteous, so how could Allah punish her
for the sin of someone else when He, may He be glorified and exalted,
says (interpretation of the meaning): "no bearer of burdens shall bear
the burden of another" [al-An'aam 6:164]? Such words may be acceptable
if both the zaani and his wife are evildoers and corrupt; in that case
Allah may punish the zaani by means of his sinful wife, so that his
honour will be tarnished as he tarnished the honour of others, because
as you do unto others will be done unto you. This has happened in the
cases of many who commit zina, to such an extent that it was reported
that Imam ash-Shaafa'i (may Allah have mercy on him) said:
Refrain from immoral conduct and your wife will refrain from immoral conduct.
Avoid that which is not befitting for a Muslim.
Please see also the answers to questions no. 22769, 81528and 136197.
Ibn al-Jawzi narrated in his bookal-Mawdoo'aat(3/106) a hadeeth that
is similar to this in meaning, in which it says: "No person ever
commits zina and becomes addicted to it, but he will be tested with
the (female) members of his household (committing similar deeds)."
Then Ibn al-Jawzi (may Allah have mercy on him) said:
Among these hadeeths there is none that is proven to be from the
Messenger of Allah (blessings and peace of Allah be upon him). End
quote.
Shaykh al-Albaani (may Allah have mercy on him) said concerning the
isnaad of the hadeeth "No person ever commits zina and becomes
addicted to it, but he will be tested with the (female) members of his
household (committing similar deeds)":
(It is) mawdoo' (fabricated). It was narrated by Ibn 'Adiyy (2/15) and
Abu Nu'aym inAkhbaar Asbahaan(1/278) from Ishaaq ibn Nujayh from Ibn
Jurayj from 'Ata' from Ibn 'Abbaas in a marfoo' report (i.e.,
attributed to the Prophet (blessings and peace of Allah be upon him)).
Ibn 'Adiyy said: Ishaaq ibn Nujayh is clearly among the da'eef (weak)
narrators, and he is one of those who fabricate hadeeths.
It was also mentioned by as-Suyooti inDhayl al-Ahaadeeth
al-Mawdoo'ah(p. 149, no. 728). He said: It is one of the false reports
of Ishaaq ibn Nujayh.
One of the things which support the view that this hadeeth is false is
the fact that it confirms the inevitable incidence of zina among the
family of the zaani, which is false and is contrary to the principle
affirmed in the Qur'an:"And that man can have nothing but what he does
(good or bad)" [an-Najm 53:39].
Yes, if a man openly commits zina and does it in his house, then
perhaps that will affect the conduct of his family, Allah forbid; but
that is not definite, as may be understood from this hadeeth, hence it
is false. End quote.
As-Silsilah ad-Da'eefah(no. 723.
He (may Allah have mercy on him) also said concerning the isnaad of
the hadeeth, "Whoever commits zina, zina will be committed with him
(i.e., with someone who belongs to him), even on the wall of his
house":
It is fabricated. It was narrated by Ibn an-Najjaar with his isnaad
from al-Qaasim ibn Ibraaheem al-Malti: al-Mubaarak ibn 'Abdullah
al-Mukhtat told us: Maalik told us from az-Zuhri from Anas, in a
marfoo' report.
Ibn an-Najjaar said: It (the isnaad) includes one who cannot be
trusted. I – i.e., Shaykh al-Albaani (may Allah have mercy on him) –
say: He is al-Qaasim al-Malti, who was a liar. Something similar is
stated inDhayl al-Ahaadeeth al-Mawdoo'ahby as-Suyooti (p. 134) and
inTanzeeh ash-Sharee'ahby Ibn 'Iraaq (1/316). I – i.e., Shaykh
al-Albaani (may Allah have mercy on him) – say: Despite that,
as-Suyooti mentioned it inal-Jaami' as-Sagheerfrom the report of this
Ibn an-Najjaar! And his condition was unknown to al-Mannaawi, so he
did not comment on it. End quote.
As-Silsilah ad-Da'eefah(no. 724).
~9~
"If I were to tell anyone to prostrate to anyone, I would tell the
wife to prostrate to her husband."
This hadeeth was narrated from a number of the authors ofSunanfrom a
number of the Sahaabah, including Abu Hurayrah (may Allah be pleased
with him) who said: The Messenger of Allah (blessings and peace of
Allah be upon him) said: "If I were to tell anyone to prostrate to
anyone, I would tell the wife to prostrate to her husband."
It was narrated by at-Tirmidhi (1159) who said: Concerning this topic,
it was narrated from Mu'aadh ibn Jabal, Suraaqah ibn Maalik ibn
Ju'sham, 'Aa'ishah, Ibn 'Abbaas, 'Abdullah ibn Abi Awfa, Talq ibn
'Ali, Umm Salamah, Anas and Ibn 'Umar. Abu 'Eesa said: The hadeeth of
Abu Hurayrah is a ghareeb hasan hadeeth with this isnaad from the
hadeeth of Muhammad ibn 'Amr from Abu Salamah from Abu Hurayrah.
Al-Haythami (may Allah have mercy on him) said: Its isnaad is hasan.
End quote fromMajma' az-Zawaa'id(9/10). It was classed as saheeh by
al-Albaani inIrwa' al-Ghaleel(7/54).
~10~
"Whoever says 'There is no god but Allah, the Majestic, the Compeller;
there is no God but Allah, the One, the Subjugator; there is no God
but Allah, the Most Noble and Generous, the Concealer; there is no God
but Allah, the Magnificent, the High Exalted. There is no God but
Allah alone with no partner or associate, one God, Lord and Witness,
the Self-Sufficient Master, and we submit to him in Islam. There is no
God but Allah alone with no partner or associate, one God, Lord and
Witness, the Self-Sufficient Master, and we worship Him. There is no
God but Allah alone with no partner or associate, one God, Lord and
Witness, the Self-Sufficient Master, and we are patient for His sake.
There is no God but Allah, Muhammad is the Messenger of Allah. O
Allah, to You I delegate my affairs and in You I put my trust, O Most
Merciful of those who show mercy' – whoever recites this du'aa' at any
time, it will be as if he performed Hajj 360 times, and completed
reading of the Qur'an 360 times, and manumitted 360 slaves, and gave
360 dinars in charity, and relieved the distress of 360 people. As
soon as the Messenger (blessings and peace of Allah be upon him) said
it, Jibreel (peace be upon him) came down and said: O Messenger of
Allah, anyone among the slaves of Allah, may He be glorified and
exalted, or any member of your ummah, O Muhammad, if he says this,
even if it is only once in his lifetime, by My sanctity and My Majesty
I will give him seven things: I will relieve him of poverty, I will
keep him safe from the questioning of Munkar and Nakeer, I will cause
him to pass over the Siraat, I will protect him from sudden death, I
will prevent him from entering Hell, I will protect him from the
squeezing in the grave, and I will protect him against the wrath of an
unjust and unfair ruler."
This hadeeth is false and fabricated. We have previously explained the
ruling on it and quoted the verdict of the Standing Committee that it
is false.
And Allah knows best.